Isaiah 43:26Meaning & Commentary from the Church Fathers

Thus, Paul communicates in his letter regarding himself and the other apostles or those who came to believe from the circumcision: “We are Jews by nature, and not sinners from the Gentiles; yet knowing that a person is not justified by works of the law but through faith in Jesus Christ, we also have believed in Christ Jesus, so that we may be justified by faith in Christ and not by works of the law...” (Galatians 2:15, 16). Therefore, he cautions against the notion that one could absolve oneself of guilt through offerings; rather, you must know that I am the one who removes your sins and chooses not to remember them. We are justified, not because of our righteous actions, but by the great mercy of Him who has chosen to forget our wrongs (Titus 3:5). This truth alone redeems those who dwell on the earth, particularly those who struggle with a mind prone to the wrongdoing condemned by the law, for it is said that “the intentions of man's heart are evil from his youth” (Genesis 8:21). Even the righteous David, reflecting on human sins, rightly states: “If you, Lord, should mark iniquities, O Lord, who could stand? But there is forgiveness with You” (Psalm 130:3, 4). This is how the God of all compassion exhibits His grace, erasing guilt and offenses through His abundant kindness and divine pardon. Nevertheless, He does not permit the pardoned individuals to fully comprehend the grace of the One who justifies. We find this revelation beneficial even to the saints in their pursuits. Thus, the blessed David openly declares: “I know my transgressions, and my sin is ever before me” (Psalm 51:3), and again states: “I will declare my iniquity; I will be sorry for my sin” (Psalm 38:18). Therefore, He declares, I will forget your offenses, but you must acknowledge them and let us be judged. Confess, and surely you will receive forgiveness, as it is written, “The one who pleads his case first seems right until his neighbor comes and examines him” (Proverbs 18:17); and again, “Do not be ashamed to confess your sins” (Sirach 4:30). This command was not adhered to by the haughty Pharisee, whom the Savior depicted in the Gospel parable, praying in the assembly, demonstrating great arrogance, and proclaiming: “God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even this tax collector. I fast twice a week; I give tithes of all that I possess” (Luke 18:11, 12). He refrained from admitting his own sins, and thus he was condemned as proud and deceitful, for no one is free from defilement, and we all stumble in many ways (James 3:2). In contrast, the tax collector recognized and confessed his sins; he stood far off, beating his breast, and pleaded, “God, be merciful to me, a sinner” (Luke 18:13). Therefore, he is the one who is justified, having confessed his sins and not concealing the dirtiness of his inherent transgressions, so that he might be cleansed.

I will erase the condemnatory record against you and will remember your sins no more, which will be remitted to you through baptism, should you believe. Therefore, remind Me that if you can justly speak in response, I will hear you willingly, that we may judge together, and you can demonstrate that I have failed to do what I ought. Micah expresses this profound truth: "My people, what have I done unto you? Or in what way have I wearied you? Testify against Me" (Micah 6:3). And in the fiftieth psalm, David declares to God, "That thou mayest be justified in thy words, and mayest prevail when thou art judged" (Ps. 50:6). Speak, then, if you have anything that justifies you. The implication is clear: I will not speak first against you, lest you claim to be overwhelmed by many words; instead, you shall make your defense, if you have anything substantial to prove that your suffering is undeserved. Understand that I have shown you mercy not on account of your merit, but purely out of My goodness. Consider your forefathers, so you may realize that you are born into sin. Your father sinned first in the wilderness, representing all of Israel. Even Abraham is implicated, for he questioned the Lord who promised him the land for his descendants, saying, "By this shall I know that I shall inherit it" (Genesis 15:8). Your intercessors, Aaron and Moses, turned away from Me at the waters of dispute, failing to mediate as they should have (Num. 20). To clarify that this interpretation is not forced, I assert that I recognized the leaders of the sanctified as unclean, as also expressed in the psalm. They faced judgment and were consumed at the rock of their failure (Psalms 140:6). Their uncleanliness stemmed from their inability to enter the promised land. Furthermore, Jacob faced destruction, and Israel was scorned, so that none of those who left Egypt, except for two, entered into the land of Judah; their bodies fell in the wilderness. For those in the Seventy who volunteered, "Say first of your iniquities, that you may be justified," God calls them to repentance, prompting them to recognize their sins and attain forgiveness. It is also noted, "The lot cast into the lap is wholly of the Lord" (Proverbs 18:18). Their leaders and ancestors profaned the sacred things of the Lord, neglecting the divine law and adhering to the traditions and precepts of men. As a result, Jacob perished, and Israel, exiled from their homeland, wandered the world, destined for destruction.

When the Lord perceives in us a sincere craving for righteousness, paired with humility in our hearts, He generously rewards our small, frail attempts with boundless grace, affirming, I, Myself, blot out thy offences for My own sake, and I will not remit thy sins (Is 43:25).

The idolater not only rejects the Divine essence but also dishonors the greatness and glory that are due to be reverenced. God communicates through Jeremiah, Why do ye contend with Me? - You all have sinned against Me, says the Lord.